大方廣佛華嚴經疏 12.17

12.17

Fifth, regarding those of suitable capacity gathering like clouds, the text has two parts: first, universally showing the various kings gathering like clouds to pay homage; second, from 'O sons of the Buddha' onward, specifically revealing the etiquette of the kings gathering like clouds. Within this, it divides into two: first, extensively explaining Priyadarśana; second, briefly listing the kings. As for the first, this directly presents the conditions of the past event, and the text divides into six: 1. Indicating the name and identifying his domain; 2. Generally identifying his retinue; 3. The benefit gained by Great Radiance; 4. Praising the Tathāgata in verse; 5. The royal father's proclamation; 6. Going together to the Buddha. The first passage can be understood. Second, from 'consorts' onward, generally showing the retinue: those with virtue are called 'consorts'; those with beauty are called 'maidens'. Regarding the princes, another recension says twenty-five thousand, which reflects a different Sanskrit manuscript. Examining the upper fascicle of the *Yingluo benye jing*, it says: 'At the ten abidings, with copper wheel and jewel necklaces, one hundred blessed sons serve as retinue, being born in one Buddha-land to receive the Buddha's learning and practice, transforming two continents; with silver wheel and jewel necklaces, five hundred sons; with gold wheel, one thousand sons; at the first stage, the Heavenly Kings of the Four Directions have ten thousand sons; at the second stage, the Heavenly King of Trāyastriṃśa has twenty thousand sons.' From the third stage upward, up to the Heavenly Kings of the Śuddhāvāsa, it merely says the retinue is also like this; hence we know none exceed twenty thousand sons. If one is king of the triple realm, that corresponds to equal awakening, and one further has all bodhisattvas as retinue. Note: Priyadarśana's governance is spoken of only in terms of a city. Furthermore, from seeing the Buddha arise until the third Buddha, it only then says he passed away; five hundred with a silver wheel is thus the standard. Or, according to differences in teaching, this principle is also admissible. The leader being called Great Radiance is because he possesses the light of the holy path of great majestic virtue. Third, from 'At that time' onward, Great Radiance gaining benefit, the text divides into two: first, adducing the cause and generally indicating it; second, from 'What are they' onward, listing the benefits, explaining that the essences all take their names from their supreme functions. 1. The Buddha's virtues are complete, crushing obstacles like a wheel; being able to know this in samādhi, he thus receives this designation. 2. This dhāraṇī can uphold the universal dharmas of all Buddhas. 3. Approaching existence while identical to emptiness is called skillful means; this is the simultaneous operation of provisional and ultimate, constituting unshared prajñā, corresponding to the vastness of essence and function. 4. Subduing through the two adornments is genuine compassion. 5. The thunderous sound of the Dharma cloud can uproot the basis of suffering. 6. Joy in the Dharma according with noumenon, hence virtue is boundless; both oneself and others rejoice, the mind being supreme. 7. Knowing freedom from dharmas, even dharmas should be abandoned; this is abandoning in accordance with reality. 8. Skillfully giving rise to function, equanimous and without discursive thought; all arise from this, hence it is called a treasury. 9. Bearing burdens across the entire realm of sentient beings without weariness, determined to make them have faith and understanding; this is the great vow. 10. All eloquence enters the Buddha's wisdom, illuminating both self and others; this is called light. Among the ten dharmas above, the first three are dharmas of merit, the next four are dharmas of cultivation, and the last three are dharmas of initiating transformation. The frequent use of 'great' is because the sphere is boundless, corresponding to the vastness of nature; wisdom tallying and penetrating, all receive the name of realization.